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The *Mai Jing* (Pulse Classic) states: The seven examinations are: first, still the mind and preserve the spirit; second, forget external distractions and eliminate thoughts; third, equalize the breathing to stabilize the qi; fourth, apply light finger pressure between the skin to explore the fu-organ pulses; fifth, apply slightly heavier pressure at the muscle level to obtain the stomach qi; sixth, press further down to the bone to obtain the zang-organ pulses; seventh, carefully observe the coming and going of the pulse. According to the *Mai Jing*, these refer to the temporary actions during pulse diagnosis. Based on my own experience, the effort lies not in the moment of diagnosis, but in daily cultivation. When living quietly indoors, one cultivates oneself inwardly, maintaining tranquility and emptiness: first preserving the spirit, second forgetting thoughts, third equalizing the breath. One immerses oneself in the realm of pulse principles and moves leisurely within the garden of pulse theory. The spirit preserved in the mind, the thoughts forgotten by intention, and the breath entering and exiting through the nose should all be attached to the fingertips. Not regarding the spirit preserved in the mind as the true preservation, but regarding the spirit perceived by the fingertips as the preservation; not regarding the thoughts forgotten by intention as true forgetting, but regarding the thoughts excluded by the fingertips as forgetting; not regarding the breath entering and exiting through the nose as the breath, but regarding the breath perceived by the fingertips as the breath. Using this method to explore zang and fu organs, obtain stomach qi, and observe the pulse's movement, whether in leisure or in haste, even in times of turmoil, one achieves sensation in the hand and response in the heart! Only when one has mastered the pulse in the hand can one diagnose the pulses of others. If one has not practiced and pondered during ordinary times, relying merely on oral and auditory learning, and only analyzes according to the seven examinations at the moment of diagnosis, although the mind may understand, the fingers will struggle to clarify. Moreover, doctors often face urgent situations where patients are critical; how then can one fully apply the methods of the seven examinations without omission?

Cun (Inch), Guan (Bar), and Chi (Cubit) constitute the three positions. Each position has three depths: floating (Fu), middle (Zhong), and deep (Chen). Light pressure to feel the pulse is called "Ju" (Lifting), used to examine the floating pulse; heavy pressure to feel the pulse is called "An" (Pressing), used to examine the deep pulse; neither light nor heavy, seeking gently with a curved finger motion is called "Xun" (Seeking), used to examine the middle pulse. Three multiplied by three equals nine. The floating pulse examines exterior conditions, such as diseases caused by external pathogens affecting the head, face, skin, and hair; the deep pulse examines interior conditions, such as internal injuries to the zang and fu organs and bone marrow; the middle pulse examines the middle state. The "middle" implies no excess or deficiency, neither exterior nor interior, with a leisurely pulse rate, indicating no disease. This is the essential secret transmitted from heart to heart by ancient emperors, using the concept of "Zhong" (Middle/Center) to encompass the Way of Heaven and Earth, and establishing the foundation for human body, mind, and life. The ancients treated it as a mental transmission, and we too use it to verify our insights. "Zhong" connects with "He" (Harmony), meaning it is gentle and not prone to agitation; "Zhong" is close to "Yong" (Constant/Ordinary), meaning it is moderate and not biased. Manifested in the pulse, if Stomach Qi resides in the middle, it indicates vitality. By fixing the standard on the "middle," the floating and deep pulses become clear as fire, and the three positions and nine depths are fully understood.